Category: General Sermons (page 1 of 2)

A detailed analysis by Charles Waldegrave of the risks to Te tiriti posed by the coalition government and linked to Luke 4.18.

Today is the closest Sunday to Waitangi Day this year. A new Coalition government has won a fair election, but it is about to roll back substantial Treaty-based developments, which they claim will strengthen the principles of liberal democracy, equal citizenship, and parliamentary sovereignty. This is highly controversial and is already the primary focus of debate at
Waitangi.

To ensure we are dealing with the facts, I refer to the two Coalition Agreements. These are quotations that relate directly to the implementation of the Treaty of Waitangi in policy and law.
Coalition Agreement New Zealand National Party & New Zealand First (signed by the Prime Minister and Rt. Hon. Winston Peters – extracts)

• Abolish the Māori Health Authority.
• Legislate to make English an official language of New Zealand.
• Ensure all public service departments have their primary name in English, except for those specifically related to Maori.
• Require the public service departments and Crown Entities to communicate primarily in English except those entities specifically related to Maori.
• The Coalition Government will reverse measures taken in recent years which have eroded the principle of equal citizenship, specifically we will:
  • Remove co-governance from the delivery of public services.
  • As a matter of urgency, issue a Cabinet Office circular to all central
  • government organisations that it is the Government’s expectation that public services should be prioritised on the basis of need, not race.
  • Conduct a comprehensive review of all legislation ….. that includes ‘The Principles of the Treaty of Waitangi’ and replace all such references with specific words relating to the relevance and application of the Treaty, or repeal the references.

New Zealand National Party & ACT New Zealand (signed by the Prime Minister and Hon. David Seymour – extracts)

• The Coalition Government’s priorities for this term include ending race -based policies.
• Disestablish the Māori Health Authority.

Strengthening Democracy
To uphold the principles of liberal democracy, including equal citizenship and parliamentary sovereignty, the Parties will:

• Remove co-governance from the delivery of public services.
• Issue a Cabinet Office circular to all central government organisations that it is the Government’s expectation that public services should be prioritised on the basis of need, not race, within the first six months of Government.
• Restore the right to local referendum on the establishment or ongoing use of Māori wards, including requiring a referendum on any wards established without referendum at the next local body elections.
• Introduce a Treaty Principles Bill based on existing ACT policy and support it to a Select Committee as soon as practicable

This is a historic time in Aotearoa. To put this in perspective, I want to highlight four matters that I think there is a general agreement about in New Zealand. These are:

• Firstly, that the British colonised New Zealand primarily to extend their empire and take advantage of the resources of the land, sea, and forests.
• Secondly, in doing so, Māori were largely dispossessed of their land and other resources, frequently through dishonourable processes, including land confiscations, and unjustifiable land purchases that were deemed legal by the governments and courts of the day.
• Thirdly, Māori have consistently sought justice through Te Tiriti o Waitangi, signed by the Crown and the majority of Māori chiefs in 1840, by identifying the widespread injustices they have experienced in both law and practice since the colonisation of New Zealand, and pointed to the resulting negative outcomes in terms of health status, education, and economic resources, they experience.
• And fourthly, Te Tiriti o Waitangi is the founding document of the modern nation of Aotearoa New Zealand, and its increasing influence to help us redress (at least in part) some of the wrongs of the past and place us on a fairer path to share our future together, is a valuable and important development.

Well, that valuable and important development is being challenged, not by a bunch of protesters, but by our government, the highest lawmakers in this land. They have a majority in our Parliament and they have already signed up to those agreements I read earlier. They have agreed to interfere with the treaty-inspired momentum and reverse it, at least in part.

This has occurred without consultation with Māori who have worked for nearly 125 years to achieve the momentum for their own justice, as the critical gatherings at Ngāruawāhia, Rātana, and Waitangi have, and are, continuing to show.

Our gospel today says:
“The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.” (Luke 4.18)

This is not a minor saying in Luke’s Gospel. This is the announcement by our Lord to his people of his ministry. It is his statement of what his anointing by the Holy Spirit is about. So, it is important for us to understand what this means for us in our lives at this time in this country. I would like to put before you four questions concerning the partnership agreement of the Treaty of Waitangi that I think are relevant to this passage:

1. He has anointed me to proclaim good news to the poor. Which of Māori and tauiwi (not Māori) experience the most poverty, and who is poor in relation to the other?
2. He has sent me to proclaim freedom for the prisoners. Who are the most arrested, most charged, and most incarcerated of those two groups, Māori and tauiwi?
3. Recovery of sight for the blind. Who has the worst health outcomes of those two groups?
4. To set the oppressed free. Which group has fewer choices, fewer resources, and greater restrictions on their lives?

Now, if your answer to the four questions is ‘Māori’, then the good news of freedom, Jesus speaks of, is for processes and momentum that work for them to ensure they move out of poverty, experience lower incarceration rates, better health status, and gain a fairer share of New Zealand’s resources.

And if you further accept that the increasing influence of Te Tiriti o Waitangi helps us redress (at least in part) some of the wrongs of the past, and places us on a fairer path to share our future together, then that momentum may well be part of the work of the Holy Spirit in the world that brings good news and freedom.

Further still, if you see these recent political developments as potentially threatening that good news and freedom, then the important question to ask is, ‘what can I do as a Christian and a citizen in this democracy to help stop the reversal of this momentum?’

From an applied theological perspective, what is going on in the law and policy-making process in our parliament at the moment is relevant to us as contemporary Christians. We need to consider what we can do as individuals, with groups and as a church to support that which will enable an honouring of the Treaty, by addressing the wrongs of the past and ensuring that the health, housing, educational, and income outcomes will be at least as good for Māori as for all other groups in our society.

We have heard read today part of the great story of Wiremu Tāmihana Tarapīpipi Te Waharoa. He worked tirelessly to see the Treaty honoured through having a major role in the development of the King Movement, advocating for his people with military and political leaders, and writing and petitioning frequently. He knew it would be a long battle. As we heard, his last words in 1866 were, ‘My children, I die, but let my words remain. Obey the laws of God and man.”

As with so many Māori, he saw the Treaty as Covenant, Te Kawenata. It is often referred to as ‘Te Kawenata’ in Māoridom. I was going to speak of the Treaty as Covenant for this sermon, and I will one day, but on this occasion it has taken a different shape. I only have time to finish by noting that ‘kawenata’ refers to the covenant between God and Israel in the Old Testament. It also refers to the Old Testament as ‘Kawenata tawhito’ when translated into Māori, and the New Testament as ‘Kawenata hou’. It carries a sense of tapu or sacredness that is often missing in English descriptions.

There is a lot at stake with Te Tiriti o Waitangi. This is definitely a time when we should all think long and hard about it. There will be differing views, but I suspect many will not want to see the Treaty momentum diluted or reversed even in part. Thinking long and hard goes beyond intellectual reflection. Consider whether you want to join with others to act on your reflections. It is, after all, your democratic right.

Charles Waldegrave

Homily at the memorial service for Bishop Bruce Gilberd
St George’s church, Thames
19 January 2024
Bishop Richard Randerson

It was a hot December night 29 years ago in Goulburn cathedral. It was the occasion of my episcopal ordination and I was very grateful that Bruce had agreed to be the preacher that night. And so it is with a sense of reciprocity and humbleness that I have been asked to preach today on this very different occasion.

I have known Bruce for 62 years from St John’s College days, through shared years in industrial mission in England and Aotearoa, and with lives interwoven ever since.

How many have his book One Thought for Today? – very many I see. The book has 365 daily reflections, and I see it as a compendium of all Bruce has been:

• Daily reference to scripture
• Earthed in the many events of his life and relationships
• Vocation and pilgrimage
• A challenging question and a prayer
• All woven together so that the watermarks of faith are seen in daily living. Bruce liked to talk of divine watermarks in life.
  

Revelation 21 1-7 The text Bruce chose for today.

• A new heaven and a new earth
• Note the location. The holy city coming down from heaven It is here. God dwells with us.
• I am the Alpha and the Omega, the beginning and the end. Note that the end means goal or purpose, telos, not a terminus, destruction or death. Death shall be no more.

Footnotes refer back to Isaiah. The prophet writes:

• They shall beat their swords into ploughshares and their spears into pruning-hooks
• Isa 65: New heaven and earth where people will live long lives
• They shall build houses and live in them
• They shall plant vineyards and eat the fruit
• They shall not bear children for calamity – a poignant note when we think today of Gaza, Ukraine and other places.

So our mission and discipleship is to build the new heaven and a new earth with the watermarks of faith, justice, peace, truth, compassion and being kaitiaki of all creation.

Rev 21.7: Those who conquer will inherit these things, and I will be their God and they will be my children. These are words of aspiration and promise to Jesus’ disciples.

• Resurrection: Bruce wanted us to be clear on this and we can do no better than reflect on the life-changing encounters the disciples had with the risen Jesus:
• That first morning at the tomb when Jesus said to Mary Magdalene “Mary” and she replied “Rabboni’ – teacher
• Then Thomas who came to the locked room with the disciples and seeing Jesus’ wounds said “My Lord and my God”
• The disciples on the Emmaus road whose heart burned within them as a stranger explained the scriptures to them and became known to them in the breaking of the bread.
• The BBQ breakfast on the beach and it was John who first saw the stranger and said It is the Lord. Peter jumped in the water and went ashore while Jesus cooked some of the 153 fish they had caught. I’m sure Bruce could have explained the 153 fish to us.

On these encounters the Church was built and we know resurrection to be a reality in our own lives today, in the midst of joy and sorrow Jesus comes to us as our constant companion, offering renewed life and hope out of sorrow and loss – not quickly, not easily, but assuredly.

Our hearts reach out today Pat at this time. 60 years married to Bruce. A long life of love and partnership. And also to Catherine and James, Stephen and Michelle, Paul and Jo and the mokopuna Zachary, Lily and Charlie.

May you be sustained by God’s continuing presence and healing love, and know that Bruce remains with you still, and with us all, in the communion of saints.

Henry Nelson Wieman wrote of life after death as hope without prediction. We cannot predict the details of what lies beyond death, but we have hope in the full Christian sense of confidence that in life and in death we are with God.

Into your hands, O Lord, I commit my Spirit. Bruce and I shared Jesus’ words from the Cross a couple of weeks ago. I use them every night before sleeping. They are words of trust and confidence that God is with us in life and in death and beyond death, words we can use daily and finally.

So Bruce, go from us in peace but remain with us still.

Haere, haere, haere atu ra.

May you rest in peace, and may that peace sustain us all.

 Abraham and Isaac: sacrifice and reward

 (Genesis 22.1-140. Matthew 10.40-42)

St Peter’s Wellington; 2 July 2023

Bishop Richard Randerson

Today’s first reading a shocker! What sort of God would require child sacrifice?

Yet this is what God asked of Abraham, to sacrifice his son Isaac. This was about 1900 BC or BCE (before the common era, as we say today).  It was in the age of the patriarchs of Israel: Abraham, Isaac and Jacob (and their wives Sarah, Rebekah, Rachel).

Child sacrifice for sin was part of the culture of those days. God was testing Abraham’s faith. Was his loyalty to God such that he would sacrifice even his only son? Was he fit to lead God’s people to be a light to the nation?

Abraham passed the test and the Lord stayed the execution, thus outlawing child sacrifice as having no place in God’s will.

We also note Isaac’s obedience as successor to his father Abraham. Note too God’s grace in providing a ram for sacrifice:  the place was called “God will provide”, in Hebrew. Jehovah Jireh. Abraham worshipped God there.

The chapter goes on:

• Israel will become as numerous as the stars in the sky or as the grains of sand on a beach
• It will offer redemption to all nations (noted again in Isaiah 49)
• A land is promised – Canaan
• Jacob’s son Joseph becomes prominent with Pharaoh in Egypt and brings his family there. After 500 years there Moses leads the exodus hrough 40 years in the wilderness back to the promised land of Canaan(C 1400-1300 BCE).

Does God’s call to sacrifice have a parallel with Jesus’ death? Yes and No

In one way YES:

• Jesus’ death on the cross was seen as the ultimate sacrifice to end all previous repetitive sacrifices.
• Jesus seeks the same 100% loyalty of his followers (Peter: “you are the Christ, the son of the living God”).
•  And Jesus’ death and resurrection also offers redemption to all nations.

But in a major way NO:

• God is a God of love, not punishment. No price has to be paid for sin. Jesus did not die for our sins. The concept of sacrifice for sin is superseded.
• Jesus’ death was not required by God, although it was foreseen by Isaiah in the suffering servant figure.
• Jesus’ death resulted from a conspiracy of evil forces – political, religious and the crowd.  Jesus spoke truth to power and was a threat to be eliminated.  Jesus chose to drink the cup of suffering.

Anglican theologian Tom Wright says the power of victimhood overthrows the power of the sword. The concept here is one of martyrdom – that those who suffer in the cause of justice and love become a witness for the faith to others. In Jesus such suffering and its life-changing power is held up for all to see.

For a brilliant podcast on Tom Wight’s new book on Paul, in dialogue with Tom Holland, enter online YouTube Tom Holland and Tom Wright   – 58 mins but worth every second.

Today’s gospel continues the theme from Genesis that we are all called into an unqualified relationship with God:

• We become one with God through Christ.
•  It is not earned – it is pure gift; spontaneous, like love between two people
• “Rewards” to the prophets and righteous people are also pure gift (cf the labourers in vineyard Matthew 20.1-16)
• “The prophet’s reward” includes also exposure to persecution.
• The cup of water given to the least includes all on the margins in life and community. It also is pure gift with no return needed or sought.

So what is the take home message?

• Each of us is called/invite into a central relationship with God
• Love is at the heart – pure mutual gift
• We are called to proclaim God’s word and reach out to the community in mission
• The Church IS mission, not just a programme run by the church. Just as a fire exists by burning. (Cf Richard Niebuhr in Christ and Culture: mission is not saving people OUT of the world but building God’s reign IN the world).
• We witness in our workplace, community, and personal networks by the kind of people we are – sensitive, compassionate, speaking the truth and working for justice.
• The Rev. Wendy Scott’s research showed that sharing faith with others occurs most naturally in context of meeting them at their point of need eg. in a conversation about needs and relationships, illness or loss..
• In all of this we are sustained by worship, prayer and meditation.

Over 2000 years our understanding of God has grown:

• God does not require sacrifices for sin, let alone child sacrifices
• God is a God of love, not retribution.
• We are called to be channels of that love.

St Peter’s church, Wellington. 13 November 2022

Recently Dr. Andrew Shepherd, theologian at Otago University, led a seminar Living faithfully in the Anthropocene.

There have been various eras and epochs in Earth’s history measured by geologic substructures (deposits in rocks) For example the Ice age, stone age and bronze age. We currently live in the Holocene era dating back 11,700 years.

The Anthropocene era is an unofficial term coined around 2000, the key point being that this is the first era in which humankind (anthropos) has a significant impact on the planet’s climate and ecosystems. Examples are the industrial revolution with its smoke and toxic smog, Hiroshima, Nagasaki and Chernobyl, the hole in the ozone layer, global pollution of land and sea and climate change

Some have coined it the Capitalocene erain which the pursuit of financial capital drives greed and self-interest.

The message is that we are destroying our own habitat, as highlighted by those poignant images of polar bears struggling to survive on diminishing ice-floes.  How should humanity respond? Our calling is to save the planet not just selfishly for our own survival but for the inherent wellbeing of God’s creation in its own right. Nature is not a resource bank for humanity to plunder.

Cop27 is warning that we are heading for the end times for Planet Earth. And in today’s Gospel (Luke 21:5-19) Jesus also speaks of end times

• The temple will be destroyed
• Earthquakes, fires, famines, pestilences
• Nations will rise against nations

On account of Jesus’ name his followers will be persecuted, betrayed and arrested but will be given words and wisdom to resist their opponents and be witness to him. Jesus says that those who stand firm will win life.

This is apocalyptic literature – revealing God’s will

• Eg Ezekiel, Daniel, the Gospels. Revelation
• Post Jesus there was extensive persecution of Christians by Rome.
• Apocalyptic parts of the Bible are coded messages to Christians to stand firm
• Today neoliberal powers of greed and self-interest are the evils that confront us
• There are amazing parallels between today’s Gospel and the realities of the climate crisis ….
• earthquakes, floods, fires and famines
• Pacific nations sinking
• Greta Thunberg and other climate activists are persecuted
• The Anthropocene era is at work.

But humankind has the capacity to fashion the Earth for good: God gives us a different vision (Isaiah 65:17-25)

• There will be a new heaven and new earth
• No more will the sound of weeping be heard in your land
• People will build houses and dwell in them
• They will plant vineyards and eat the fruit
• They will not bear children for calamity
• They will neither harm nor destroy in all my holy mountain
• These same words appear again in Revelation 21 and 22

God shows us a different end – not a fiery termination but End as a goal- a new heaven and new earth here on this planet. And as Christians living in the Anthropocene you and I are called to be co-creators with God in making it happen.

    *      *      *

Bishop Ellie’s translation from Wellington to Hull opens new vistas in mission

I was blown away when I learned of the appointment of Bishop Ellie (the Rt Rev’d Dr Eleanor Sanderson) to be the next bishop of Hull. I’ve not been to Hull but 50 years ago I worked for a year with the Teesside Industrial Mission, to the North – a similar region with port, river,industry, city and charming rural areas.

 Hull is in the East Riding of Yorkshire and  Bishop Ellie will be working with the Archbishop of York, Stephen Cottrell, who led the Anglo-Catholic hui in Wellington a couple of years ago.

In Greek there are two words for time: one is chronos, as in chronological time. The other is kairos, and I believe Bishop Ellie’s appointment is a kairos– the right person in the right place at the right time – God’s time. She will have a pastoral and parish role but also a much wider role in the community and national church.

Further south an Iranian woman, Dr Guli Francis-Dehqani, is Bishop of Chelmsford and a member of the House of Lords. Bishop Guli plays a lead role in Housing both in the House of Lords as well as on the Archbishop of Canterbury’s Housing Commission. The plan is that every piece of church land in England will be evaluated for social housing. A similar project is under way in New Zealand.

I have no doubt that Bishop Ellie and Bishop Guli will have much in common.

So there is a big picture, but it is part of the even bigger picture painted for us by St Paul in his letter to the Colossians (1. 15-28). Here is the ultimate picture of:

• God in all Creation
• Jesus the first-born of creation
• Thrones, powers and rulers all hold together in him
• Christ,the head of the body, the Church
• All things and all people reconciled to Christ through his blood on the cross.

Manifestly, this is not the case. Evil and sin abound. The world, nations, races, and families are not reconciled. Culture clashes are widespread. Death, war, poverty, environmental degradation and the challenge of climate change surround us on all sides.

What we have in Colossians is our missional challenge.  It is aspirational, a vision of what is possible in Christ, God’s ultimate purpose for the world, along with a calling to each of us in our Christian discipleship.

And each one us, once distant from God, has now become reconciled to God in Christ, and like Paul called to make known the word of God in all its fullness, the richness of this mystery in Christ in us, the hope of glory.

Today’s Gospel (Luke 10.38-42) brings all this down to earth with the well-known story of Martha and Mary:

• We synpathise with Martha, serving refreshments while Mary sits at Jesus’ feet
• (Did they perhaps swap halfway through and Mary washed the dishes while Martha sat at Jesus’ feet?!)
• Whatever, we can see in the story the importance of both the inward and outward journey – sitting at Jesus’ feet to deepen our relationship with God, and then lovingly going out to serve others.

Here is a picture we are all part of:

• St Peter’s – a worshipping community
• our open doors, outreach to the community, feeding the hungry, working on housing and other needs of Te Aro.

The ministry of the laity in the work-place, home and community stems from this same Pauline vision. But too often the church get things the wrong way round: the laity end up helping the clergy run the church instead of the clergy equipping the laity to be the spear-heads of God’s mission in the world.

All of us in our daily life and work, by every word, act of compassion, reconciliation, naming injustices, work to make Paul’s great vision in Colossians a reality in our world in our time.

As we pray for +Ellie as Bishop of Hull, and for ourselves in the mission we all share, I have the words of a hymn in mind:

Thine is the loom, the forge, the mart,
The wealth of land and sea,
The worlds of science and of art,
Revealed and ruled by Thee.

Then let us prove our heavenly birth
In all we do and know;
And claim the kingdom of the earth,
For Thee, and not Thy foe.

Work shall be prayer, if all be wrought
As Thou would have it done;
And prayer, by Thee inspired and taught,
Itself with work be one.

AMR 13, Behold us, Lord, a little space…vv.4-6.

St Peter’s, Wellington, 17 July 2022

Bishop Richard Randerson

Finding the still point

In 1974 the late Henri Nouwen, teacher and writer of many spiritual books, spent 7 months in the Trappist Monastery of the Genesee in upstate New York. An inner restlessness drove him there. He writes in The Genesee Diary : “Maybe I spoke more about God than with him”.

In a full life as teacher and popular guest-speaker, he says he hated the busy-ness, but at the same time was dependent on it for his own self-esteem. When invitations did not come he felt bypassed and ignored. He asked : “Is there a still point where my life is anchored and from which I may reach out with hope and courage and confidence?”

At the Genesee Abbey the busy-ness was stripped away, and he was faced with his own inner life without outside distractions. Three times a week the Abbey produced 5000 loaves of “Monk’s Bread”. It was a very boring task which made Nouwen frustrated. “Manual work indeed unmasks my illusions. It shows how I am constantly looking for interesting, exciting, distracting activities to keep my mind busy and away from the confrontation with my nakedness, powerlessness, mortality and weakness.

“Uninteresting work confronts a monk with his unrelatedness, and it is in this confrontation that prayer can develop…. In prayer I can find a new sense of belonging since it is there I am most related.”

Nouwen also found that in his “stripped bare” situation he became disproportionately angry over small things – someone hadn’t thanked him; someone didn’t speak to him. Again he found that his sense of well-being depended on human recognition rather than God’s love. This experience drove him to search more deeply for God.

Nouwen’s life mirrors our own. At times we all feel an inner sense of restlessness, dissatisfaction, and a desire for deeper fulfilment in living. We are busy doing many things – good things, important things, but when they are stripped away, what remains? Faced with a broken relationship, redundancy, an empty nest, retirement, illness or bereavement, is there a “still point from which we can reach out with hope and courage?”

Recently I went on a clergy retreat for two days – my first for three years in which an extended period of transition had disrupted normal routines. I was beginning to feel I was running on empty, and the days on retreat allowed time apart for silence, reflection, prayer, and the regaining of a sense of God’s presence.

Silent prayer may be a bit threatening. How does one fill the time? What does one do? Rowan Williams, Archbishop of Wales, describes it as a time for stillness when there is an “awareness of a presence”, a sense that “you are held or attended to”. That sense of being held spiritually by God brings great release from anxiety, and one is filled with a sense of grace.

Jesus himself regularly practised times of prayer, coming apart from life to seek solitude with God. Alone in the desert with his Father he gained clarity of vision and assurance of God’s power for the ordeals that lay ahead. The late Bishop John Robinson described Jesus as a “window into God” – Jesus was so filled with the spirit of God that all who saw him saw the fullness of God. Jesus was styled Son of God because of this.

Over the years they travelled with him, the disciples likewise came to see God in Jesus. Today’s Gospel contains the powerful story of Peter’s confession that Jesus was the Messiah, the chosen one, the Son of the Living God. In John’s version (6.66-69), Peter says: “You have the words of eternal life. And we have come to believe that you are the holy one who comes from God”.

These accounts are of people centreing on God : Jesus centres in on God in his times apart in the desert; the disciples centre on Jesus, seeing in him the fullness of God, and we too can practise such centreing ourselves, as Henri Nouwen sought to do at the Abbey of the Genesee. We likewise may experience God on a daily basis as that still point at the heart of life from which our true fulfilment stems.

While at the Genesee Abbey Nouwen received a letter from his father, a pensioner in Holland, who wrote : “As a man on pension you see the world recede. No one needs you any more…. Thus the Abbey will be a good preparation for that time…”

Since the young Nouwen was 25 years away from retirement, the letter seemed somewhat premature. But he interpreted it in a spiritual sense : “If in a spiritual sense I could retire now, that is, become independent of the success of my work, then I could probably live much more creatively and be much less vulnerable”.

One other reflection from his time at the Genesee was on prayer : “Compassion lies at the heart of our prayer for our fellow human beings…. I cannot embrace the world, but God can…. When God became as we are, that is, when God allowed all of us to enter into his intimate life, it became possible for us to share in his infinite compassion”. Prayer, then, becomes the way in which not only do we find our own true being in the compassion of God, but we become part of God’s all-embracing compassion for others.

Later in life that compassion drove Henri Nouwen to become part of the worldwide L’Arche communities which provide a home for those who are often described as “handicapped”, but whom community members regard as equal members of God’s family with gifts and compassion of their own.

The seven months that Henri Nouwen had apart in the Genesee Abbey may be a luxury most of us cannot arrange, but the setting apart of space for silence and prayer on a daily basis, aided by periodic quiet days and retreats, is as life-giving and necessary for us on our own spiritual journey as it was for Jesus in his.

Quotations from “The Genesee Diary : Report from a Trappist Monastery”,
by Henri Nouwen

Holy Trinity Cathedral, Auckland, NZ; 30 June 2002

Acts 17. 16-31

A stopover in Athens is not without its delights, as Jackie and I found on pilgrimage there.

For Paul, cooling his heels, waiting Silas and Timothy.

• A Pentecost story – the Church moving out to engage with the Gentiles.
• Goes into market-place – listens and observes
• Athenians open to anything new – cf 21C
• Distressed to find many idols
• “Stand for s.th or fall for a.th”
• Invited to Areopagus – council or hill
• Unknown God –“Just in case we missed one”

An unknown God – very powerful image. For God is mystery, and yet not unreal because of that. We don’t talk about unknown gods today, and yet the experience of something transcendent, something that lifts us up above the ordinary experiences of life, is quite common.

Think of ANZAC Day:  People felt lifted beyond themselves, into a new dimension of experience. But what sort of experience? What content would people put into this experience of mystery? Is it today’s equivalent of an unknown God?

Anzac remembers the sacrifice and suffering of thousands of our young, and others’ young. One person felt a connectedness with others. But is it for some a call to strengthen our military?  Or for others a commitment to global peace and justice?

Experiences of something transcendent may be filled with great good or downright evil. Nazism? What about nationalism? Or corporate spirit? Or school spirit? Or Jesus’ spirit of love and compassion?

The content of such experiences is all important. This was Paul’s challenge: how to preach Jesus into the empty “unknown god” space in Athens.

Not a soteriological brick!  (cf seed on barren ground)

• He listened, then preached into their context
• Epimenides: in him we live/move/ have our being.  Aratus: we too are his offspring
• Distinct crossovers here with Christian faith
• Bridges if you like for weaving faith in.
• >>Good news of Jesus and his resurrection.

Wendy Scott’s research: contextual sharing

At an ethics conference in Auckland, Professor Karen Lebacqx gave a paper on Medical Ethics. Many of her audience expected an overview of complex ethical issues in western medicine, such as gene transfer, or when does human life begin?  but Karen opened up a far wider perspective:

During the hour that I am speaking to you, 50 children will die in Africa of disease and malnutrition. Disease and malnutrition are the causes of these children’s deaths, but not the reasons for them. These children are dying because their governments are redirecting funds much needed for social services into the repayment of loans to wealthier nations….Their health status has to do with the systemic factors of justice and injustice around the world.

Karen introduced the parable spoken by the prophet Nathan to King David (2 Sam 12). The parable tells of a rich man who, although he had many flocks and herds of his own, took a poor man’s only ewe lamb to provide food for a guest. Her reference to Hebrew scripture had no sense of religious preaching about it. Having painted starkly the realities of the gap between rich and poor nations, she drew on an ancient prophetic voice to illustrate precisely a major contemporary injustice. She wove the message with the context.

Pentecost is a time for being infilled with God’s powerful spirit, and to feel the call to proclaim the Good News of salvation. It is a call to evangelism to people elsewhere, yes, but to those close to us, our neighbours, searching for something deeper, searching for comfort in distress, open to a call to ethical integrity and social justice, to reconciliation, care for the earth.

Let’s not throw them soteriological bricks, but let us listen carefully, and then weave in context the implications of Paul’s message in Athens: “What therefore you seek as unknown, I now proclaim to you, the Good News of Jesus who died and has risen again in our own lives.”

Luke 16.1-13

St Peter’s Wellington,  22 Sept 2019

Bishop Richard Randerson

Jesus’ parables often used scenes that would be familiar to his listeners, in this case his disciples, with the Pharisees and the crowd listening in.

For Palestinians the image of a wealthy landowner who rents out land to small farmers, and has a steward to manage leases and rents, would be familiar.

The landowner is told the steward is squandering his money. He calls the steward who says nothing in his defence and is sacked.

The steward is in a dilemma: too old to dig, too proud to beg. Before anyone knows of his sacking he calls in some of the debtors and gives them large discounts on their bills so they will look after him when he is jobless.

The landowner commends him for acting astutely! PROBLEM! Is Jesus commending corruption and graft in business? Commentators say:

• The landowner was a generous man: he did not jail the steward
• Did steward decide to throw all on the landowner’s mercy?
• The steward may have been only returning his cut on transactions
• With the small farmers rejoicing and praising the landowner’s generosity, he did not want to appear mean and so soaked up this unexpected adulation – PR!
• The landowner may have thought this is business: the steward is a cunning scoundrel but he recognised his dilemma.

And so you might think that with these considerations the story of the unjust steward scrubs up pretty well. A few rules were broken but  Hey! everyone came out on top – the steward feathers his own nest; the small farmers all get a big bonus; and the landowner gets his halo polished!

But Jesus is not saying dishonesty is OK or that the end justifies the means. A parable always requires us to look for a deeper meaning, which appears in v.8 when Jesus says; “the children of this world are wiser in their generation than the children of light”.

Now we are all children of this world in the sense of the world being the water we swim in and the air we breathe. None of us is free from daily decisions about money or contracts or tax or relationships with individuals, corporations or government.

But as followers of Jesus we are also called to be children of the light, to be seeking things of eternal worth and allowing those things to shape the way we deal with things of this world. Jesus is saying that we are smarter at worldly things, or take them more seriously, than things of eternal worth.

And what are the things of eternal worth? Quite simply, putting all our trust in God and God’s love.  And allowing that love to flow through us to bring that same love to others.

In the parable the steward uses money to benefit the debtors. He does it for his own self-interest, but Jesus calls us to use our money, resources, time and talents to assist those in need, free of self-interest.  

G B Caird: “if we invest money in benefaction then we exchange it for the currency of heaven”.

Jesus’ coming confronted the disciples with a choice, and confronts us also today. It is the choice of discipleship. Do we see Jesus as the revelation of God’s truth and love and give our lives to follow him? And are we as astute in our discipleship as we are in handling the things of this world?

In v 13 Jesus says you cannot serve God and Mammon (= Money). Paul writes (1 Timothy 6:10):  the love of money is the root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

It is not money that is evil, but the love of it as an end in itself. This is idolatrous. The Pharisees scoffed at Jesus because it says “they loved money”.

As children of light we operate in the world of money, but money has menace. There are powerful temptations – politics, business, church and in all the pressures of a materialistic  and consumerist society– to use money or make choices in our own self-interest, rather than for the last, the lost and the least in society.

The greatest evil in life is losing sight of its purpose, the discipleship to which we are called, i.e.to seek the well-being of all people and creation.

When individual or institutional success takes precedence over serving our brothers and sisters then we are acting as children of the darkness.

L T Johnson: The disposition of our possessions is indicative of the disposition of the self – where our treasure lies, there our heart is also.

The story of two widows

• In a large South American city there had been a subway fare increase
• the parish priest at a large city church knew this would make it hard for two widows in his congregation to get to church
• So he announced a retiring collection for “anyone who might be affected by the fare increase”
• He noticed the two widows were the first to put money in
• They explained that they knew what it was like to be poor and they wanted to help so that no one would be kept away from church by the fare increase.

Those two widows are moving examples of what it means to be children of the light: putting their whole trust in God, and living sacrificially to help those in need.

Pharisee (PH) and Tax Collector (TC) – Notes

Luke 18. 9-14

KM Bailey pp142-156 (back of book)

150: PH asks nothing for himself: he is self-advertising

150: by finding fault in others he tears up his own spiritual fabric

152: PH – supererogation – proud of his piety

156.1: exalted in sight of God, not socially.

• righteousness is a gift
• to those aware of their own need
• pride has no place, only humility
• keeping the law can lead to pride
• self-righteousness destroys vision.

Thielicke, pp126-136

127:TC a rough rascal; PH doing good things

128:Humility can have its own pride

130: both have come to God; both acknowledge God’s goodness

132: much of the PH’s satisfaction is knowing he is better than the TC. He is looking downwards to a lower standard. Gossip!

133/34: TC looked only upwards to God’s standard – no comparisons to justify.

135/6: and did the TC change, whereas the PH was content where he was.

RR: it’s not where we are, but where we’re heading. And it’s looking solely to God.

GB Caird pp202/203

Two men went to pray, but only one prayed. The PH recited his virtues, and avoidance of vices. His prayers were “I”. He was content with himself. PH money-lovers (Lk 16)

Sacra Pagina pp271-274.

Audience were Pharisees

PH prayed with himself

Peripheral vision to TC

TC stood far off, eyes lowered, beat breast, cries for mercy.

The name “Pharisee” means “separated one.” They separated themselves from society to study and teach the law, but they also separated themselves from the common people because they considered them religiously unclean.

Middle class business men and trades workers, the Pharisees started and controlled the synagogues.

Sadducees more upper class, Stuck to written law. Pharisees allowed oral as well as written. Sadd: no resurrection

The name “Sadducee” is closely associated with attempts to determine the origin of this group. Suggestions include linking it with an Old Testament priestly family (Zadok), the Hebrew word for “just” or “righteous” (sdq) or “fiscal officials” (Gk. syndikoi). There are problems with etymologies and all other attempts to identify their origin.

Just before Christmas an American judge ruled that the theory of intelligent design (such as a Creator God) of Creation is based on a supernatural explanation for natural phenomena, and cannot be taught as part of a high school science curriculum. The ruling is part of a perennial debate as to whether the biblical account of Creation in Genesis 1 is science, or something else.

Those who look to Genesis 1 for a scientific account on Creation point to the evolutionary nature of that account. From a formless void there emerges sequentially over six “days” light and darkness, the heavens, land and sea, vegetation, sun, moon and stars, living creatures and finally human beings. This is not strictly in line with the scientific order of evolution, but is evolutionary in concept. The parallel with science is striking, yet the biblical story-tellers of 3,500 years could not have a knowledge of science equal to our own. Nor was science their intention in crafting the Creation story.

Taking another approach, Archbishop James Ussher of Armagh, a theologian of note in the 17^th century, calculated from an historical perspective that the world was created in 4004BC. Some old bibles have this and subsequent dates appended in the notes. It is unlikely that the Archbishop, armed with today’s knowledge, would make such a calculation.

Others argue that the Bible must be right in postulating God as Creator, for how else could one explain some of the many unanswered questions we have about the beginnings of the universe. The problem with this “God of the gaps” argument is that as science advances and more answers are found, the dependence on God as the stop-gap solution diminishes.

These and other such arguments that seek to prove that the writers of Genesis provide us with a scientific or historical account of Creation make a fundamental category mistake. They miss the real purpose of the Creation story which is not history or science, but theology. The story conveys the Hebrew understanding of God’s relationship with the created order, and with humankind. It provides us with a world-view as to how we should live in relationship to God, other people, and Earth itself.

All cultures have their stories about the origins of life. Maori have the story of Rangi-nui, the sky father, and Papatuanuku, the earth mother. The Maori story is no more science or history than is the biblical story of Genesis 1. But both have similar themes in the sacredness of nature, and the consequent reverence we should have for people, all life forms and Earth itself.

The Judaeo-Christian story of Creation from Genesis 1 tells us several key things :

1. The whole of Creation is alive with the active and life-giving presence of God (Genesis 1.2 : “The Spirit of God moved upon the face of the waters”)
2. The Earth is God’s gift to us, and it is good (Gen 1.31 : “God saw everything he had made, and it was very good”)
3. We live in relationship with Creation, respecting each person and part as created by God. It is from this concept of relationship that all our efforts for justice, peace and environmental conservation stem : this is not merely a matter of ethics, but an expression of our deep relational connection with all life.
4. At the heart of our being is our core relationship with God : it is because we see God as the source of all life that we regard all life as sacred and worthy of respect (“When we see God as our father and mother, we see every other person and part as our brother and sister”).
5. Having God at the centre of life prevents us from acting selfishly and exploitatively towards others or to the Earth itself.

Science is science, and theology is theology : they are not competing truths, but complementary. Science tells us how the world was made. Theology gives us a world-view which tells us how we should understand the world, and how we should live within it.

On January 1 we celebrate the feast of the circumcision of Jesus, more often known today as the naming of Jesus. It is a day of dedication, the 8^th day following a birth according to Jewish custom. The name “Jesus” means salvation – a Latin word meaning wholeness in every aspect of life, wholeness because as Jesus was dedicated to God, so we too dedicate our lives afresh to God for the year that lies ahead.

Our reflections about Creation are very relevant to a feast of dedication. The story of Creation provides us with this picture of a life-giving and divine spirit at the heart of all life. It instils within us a profound sense of the gift and the goodness of God in Creation and calls forth from us a song of praise and celebration. In affirming the integrity and God-given nature of all people, other species on Earth, and the Earth itself, it calls us to a life characterised by love and compassion for all living things, and leads us into ministries of justice, peace and caring for the environment.

And by having God at the centre of our life, we are not only sustained personally by the divine love and power, but we are prevented from the self-seeking that leads to power over others and abuse of the Earth’s resources.